The Naqshbandi Path and Its Characteristics

What Is Naqshbandiyyah?
Naqshbandiyyah is a spiritual discipline system refined and formalized by Shah Naqshband [quddisa sirruhu], who passed away in 1389 CE. This path is named after him. When Shah Naqshband [quddisa sirruhu] developed this system, he did not start from scratch, as the foundational principles of this spiritual path already existed. However, he adapted the method to the needs of his time, considering the dispositions of people during his era. With the blessings and support ( himmah ) of his predecessors, he refined the training method, which then became formalized under the name Naqshbandiyyah.

Shah Naqshband [quddisa sirruhu] preserved the chain of spiritual transmission ( silsilah ) of this path back to the Prophet [sallallahu alayhi wa sallam] through a series of notable murshids (spiritual guides).

Before Shah Naqshband, this path was known by various names associated with earlier guides. After the passing of Abu Bakr al-Siddiq [radiyallahu anh] in 634 CE, the path was called "Siddiqiyyah." Until the time of Bayazid al-Bistami [quddisa sirruhu] (d. 875 CE), it retained this name. After Bayazid’s passing, it became known as "Tayfuriyyah," derived from his name, Tayfur.

When Khwaja Abdul Khaliq al-Ghujdawani [quddisa sirruhu] (d. 1220 CE) became the leader of the path, it was called "Khwajagan." This name continued until Shah Naqshband’s time. After Shah Naqshband [quddisa sirruhu] assumed leadership, the path became widely recognized as "Naqshbandiyyah." From that time onward, it became renowned in the Islamic world under this name. Shah Naqshband [quddisa sirruhu] described this path as the shortest and most direct way to reach Allah, the Most Glorious.

"Our path is the shortest of all paths. I prayed to Allah, the Exalted, to grant us the shortest way to bring people to Him. And this prayer has been accepted, as confirmed by the great scholars of this path. This path is indeed the shortest and most direct, for the endpoint of other spiritual paths begins where this one starts. The spiritual culmination reached at the conclusion of other paths is granted at the very beginning of this path. Woe to anyone who enters this path and does not progress spiritually or gain its benefits!” — Imam Rabbani [quddisa sirruhu]

After Mawlana Khalid al-Baghdadi [quddisa sirruhu] (d. 1826 CE), the Naqshbandi path came to be known as the "Naqshbandi-Khalidiyyah." Today, the Naqshbandi tradition primarily continues through the Khalidiyyah branch, although the name Naqshbandiyyah has not been forgotten.

The title "Naqshband" originates from the attributes of Khwaja Muhammad Bahauddin Naqshband [quddisa sirruhu]. The name Naqshband is a compound word formed from "naqsh" and "band." Naqsh is an Arabic term that means "to engrave, inscribe, or carve something permanently, like a seal." Band is a Persian word meaning "to bind, restrain, or secure."

Thus, Shah Naqshband [quddisa sirruhu] received this title because, during his lifetime, he emphasized engraving the remembrance of Allah into the heart as one engraves a permanent design.

"This noble path is established upon the straight way of Shariah, avoiding innovations and undue concessions."
— Shaykh Abdurrahman at-Tahi [quddisa sirruhu]

The Core Feature of Naqshbandiyyah

Naqshbandiyyah is a spiritual system rooted in silent remembrance ( dhikr khafi ) and divine love ( muhabbah ). Silent dhikr is a form of remembrance performed in the heart, free from ostentation. Divine love involves complete submission ( taslimiyyah ), sincerity ( ikhlas ), and a state of devotion ( muhabbah ) to Allah, the Most Glorious.

Key practices of this spiritual discipline include silent remembrance ( wird ), group remembrance ( khatm ), companionship ( sohbah ), connection to the guide ( rabita ), service ( khidmah ), and proper etiquette ( adab ). These practices aim to purify the self of vile traits and engrave faith more deeply into the heart.

Naqshbandiyyah thus offers a comprehensive way of life essential for both worldly and eternal well-being. A Muslim has responsibilities that include physical acts of worship such as prayer, fasting, and charity, as well as duties related to their daily conduct, such as cleanliness, family obligations, and lawful transactions. Alongside these, there are acts of worship and behavior centered in the heart.

"Those who walk this path swiftly reach a station where every sound they hear echoes as a remembrance of Allah in their ears."
— Khwaja Ubaydullah Ahrar [quddisa sirruhu]

The Remembrance of the Heart

Acts of worship performed with the heart include silent remembrances and efforts to purify the self of spiritual maladies. From these arise divine love, luminous states, knowledge of Allah ( ma‘rifah ), spiritual insight ( irfan ), devotion, proper etiquette, and noble character. This harmony between bodily and spiritual worship leads the Muslim to the "state of ihsan" described by the Prophet [sallallahu alayhi wa sallam]. As previously mentioned, ihsan is the essence of tasawwuf.

"This path is the way of the companions of the Prophet [sallallahu alayhi wa sallam]. These noble individuals attained spiritual stations on their very first day in the company of the Prophet [sallallahu alayhi wa sallam] that even the greatest awliya who came later could only achieve a portion of. This is why Wahshi [radiyallahu anh], though he martyred Hamzah [radiyallahu anh], became spiritually superior to the greatest of the successors after he embraced Islam and gained the honor of being in the company of the Messenger of Allah [sallallahu alayhi wa sallam].

The superiority of this path over others is akin to the superiority of the companions’ time over all subsequent generations. The leaders of this path are those to whom Allah, the Most High, in His grace and mercy, granted the ultimate sweetness of spiritual completion at the very outset. Their ranks are incomprehensible to others, and their stations are far beyond the reach of those on other paths."

Shah Naqshband [quddisa sirruhu] said:
"We have been granted the grace and favor of Allah, the Most Glorious!"

The Eleven Principles of the Naqshbandi Path

The foundational principles of the Naqshbandi path, which were initially eight during the time of Khwaja Abdul Khaliq al-Ghujdawani [quddisa sirruhu], were later expanded to eleven by Shah Naqshband [quddisa sirruhu]. These principles are briefly explained as follows:

Awareness of Time ( Wuquf-i Zamani )
The seeker must be mindful of every moment they live. They should evaluate their time carefully, ensuring that they use it for actions they truly need to perform. They must utilize both their body and heart effectively in this pursuit.
Awareness of Numbers ( Wuquf-i Adadi )
This refers to maintaining mindfulness of the count during acts of remembrance ( dhikr ). The prescribed number in dhikr is significant, and one must not let the nafs play tricks to disrupt this focus. The purpose of maintaining the count is to keep the heart in a state of tranquility, which is the ultimate goal of dhikr.
Awareness of the Heart ( Wuquf-i Qalbi )
Whether during dhikr or any other activity, the heart should not be scattered. Tasawwuf prescribes specific practices to firmly establish Allah's love in the heart. These include rabita (spiritual connection to the murshid), wird (daily recitations), and khatm (group recitations). Through these, divine love is ultimately entrenched in the heart.
Gaze on the Footsteps ( Nazar Ber-Qadam )
This means keeping one’s focus on their own actions and avoiding distractions unrelated to their journey. The seeker should protect their gaze to prevent a distracted heart. The seeker must have a singular aim, directing all their effort toward the goal of Allah’s pleasure, and avoiding distractions from this divine purpose.
Imam Rabbani [quddisa sirruhu] explained, "Gazing at one’s steps does not mean the seeker’s gaze should not look ahead. Rather, the eyes should aim forward, and the feet should follow. Spiritual heights are first envisioned by the eyes before being attained by the steps."
Alertness in Every Breath ( Hush Dar-Dam )
This principle emphasizes being vigilant and avoiding heedlessness with every breath. Shah Naqshband [quddisa sirruhu] stated, "Our path requires alertness even in the breath. The vigilant seeker spends even the moments between breaths in dhikr."
Journey within the Homeland ( Safar Dar-Watan )
This means distancing oneself from worldly distractions to turn toward Allah. It involves an ongoing spiritual journey to refine character, replace vices with virtues, and shift from sinful tendencies to a state of obedience. The journey begins with seeking a perfected guide ( murshid kamil ), whose guidance transforms the seeker’s negative traits and directs them toward sincerity and justice.
Solitude in a Crowd ( Khalwat Dar-Anjuman )
This principle teaches one to remain conscious of Allah even while among people. Outwardly, the seeker may engage with society, but inwardly, their heart is always in the presence of Allah. The masters of tasawwuf state, "Two remembrances cannot coexist. One who continuously remembers worldly matters cannot truly remember Allah, and one who remembers Allah will not be preoccupied with worldly distractions." The purpose of dhikr is for the heart to find tranquility with Allah.
Shah Naqshband [quddisa sirruhu] stated:
"The essence of our path is 'solitude in a crowd.' The foundation of our tariqah is companionship. Fame in isolation leads to calamity, and detachment from people carries risks."
Remembrance ( Yad Kard )
This involves engaging in dhikr with la ilaha illallah , internalizing the meaning of divine oneness, and uniting the heart and tongue in remembrance of Allah. This practice ensures that the seeker constantly remembers Allah in their heart.
Returning ( Baz Gasht )
This principle involves reflecting on the phrase, "Ilahi anta maqsudi wa ridhaka matlubi" ("O Allah, You are my ultimate aim, and Your pleasure is what I seek") during dhikr. The seeker must recognize their shortcomings in remembrance and turn to Allah in repentance, acknowledging their dependence on Him.
Guarding the Heart ( Nigah Dasht )
The seeker must protect their heart during dhikr, ensuring it is not invaded by selfish thoughts or worldly distractions. The heart must remain focused solely on Allah, guarding against any desires or ideas that conflict with His remembrance.
Perpetual Remembrance ( Yad Dasht )
This final principle emphasizes continuous remembrance of Allah. The seeker must ensure that Allah remains constantly in their heart, keeping their awareness and connection with Him unbroken at all times.